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Tengrianstvo As National and State and National Religion of the Turko-Mongolian People of Internal Asia

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Tengrianstvo As National and State and National Religion of the Turko-Mongolian People of Internal Asia TENGRIANSTVO AS NATIONAL AND STATE AND NATIONAL RELIGION OF THE TURKO-MONGOLIAN PEOPLE OF INTERNAL ASIA ТЭНГРИАНСТВО КАК НАЦИОНАЛЬНАЯ И ГОСУДАРСТВЕННАЯ РЕЛИГИЯ ТЮРКО-МОНГОЛОВ ЦЕНТРАЛЬНОЙ АЗИИ ORTA ASYA TÜRK-MOGOLLARDA RESMİ VE MİLLİ DİN OLARAK TENGRİZM * Nikolai ABAEV ABSTRACT The article deals with the synenergetic role of Tengrian religion, influence of the ideology of “tengrism” on the processes of politogenesis of the Turkic-Mongolian people’s as well as the evolution of the imperial forms of statehood of the Hunnu (the Hunnu Empire) and the Great Mongolian Empire (Khamag Mongol Uls). It shows the role of tengrism in the process of social organization and self-organization in the nomadic civilization of the Turkic-Mongolian peoples of Central Asia. Keywords: ideology of tengrism, “Tengrianstvo”, processes of social self- organisation, structurogenesis, the Statehood, Empire of Hunnu, Hamag Mongol Uls. АННОТАЦИЯ В данной статье рассматривается синергетическая роль тэнгрианской религии, влияние идеологии «тэнгризма» на процессы политогенеза тюрко-монгольских народов, а также на становление имперских форм государственности, в том числе на формирование государственности хунну (Империя Хунну) и Великой Монгольской Империи (Хамаг Монгол Улс), показана роль тэнгрианства в процессах социальной организации и самоорганизации в кочевнической цивилизации тюрко-монгольских народов Центральной Азии. Ключевые слова: религия, идеология, тэнгрианская религия, синергетика, процесс социальной самоорганизации, самоорганизация, государственность, Империя Хунну, Хамаг Монгол Улс. * PhD, Professor, Head of Laboratory of civilizational geopolitics of Institute of Inner Asia of BSU ÖZET Makalede Tengrizm’in sinerjik rolü, Tengrizm ideolojinin Türk-Mogol Halklarda siyası yaradılış sürecine, Hunnu İmparatorluğu ile Büyük Mogol İmparatorluğun kurulmasında, genel anlamda imparatorlukların kuruluşunda etken olduğu tetkik edilmiştir. Orta Asya Göçebe Halkların hayat ve düzeninde Tengrizm’in rolü gösterilmiştir. Anahtar kelimeler: din, ideoloji, Tengrizm, sinerji, hayat düzen süreci, düzen, devlet, Hunnu İmparatorluğu, Hamat Mogol Uls. As an efficient means of social self-organization and self-regulation, in a way of a cosmic “sacred vertical”, performing universal synergetic functions in the nomadic societies of the Turkic-Mongolian peoples of Central Asia and Altai-Baikal region, tengrism as well as a closely-related religion of the so-called “Arians”, the first Indo- European nomads (ancient Iranians, Indoarians, Sarmats, Massagets, Scythians etc.), have from the very beginning and evolution of nomadic civilizations, performed the functions of nation-state religion, possessing its own religious and philosophical teaching, concerned with the metaphysical foundations of being (Abaev, 2002). It is Tengrian Religion, underpinned by the idea of the organizing power of the “Eternally Blue Heaven”, non-entropic by character, have determined the aspiration for the universal cosmic order, which found its expression in the sphere of social organization as the idea of the world empire, ruled by “the son of Heaven”, the major or even the “only” (Bur.-Mongolian «gansa»; Tuvan-Turkic «changys») earthly embodiment of the universal principle of the “Single”, expressed through the concept of Heavenly Circle (“khor”, “khoorai”, “khorloo”) in the religious-philosophical sphere. In the ethnic tradition of the Iranian-speaking Scythian-Arians the term “khor” derives from the name of the God-Sun, symbolizing the masculine element (er, ere, ir, ar, ur: cf. Ra, Yarilo), and includes a whole range of religious-mythological, cosmological and metaphysical concepts: cosmic universe circle, heaven circle, infinity, eternity, eternal circle of time, calendar circle, unlimited emptiness etc. As a symbol of solar, heavenly light, which is in dialectic opposition to the night darkness, the theonym “Khor” came to denote a more general luciferous heavenly manly element “Heaven-Tengri”, consisting of two stems – “ten//tan//tian (cf. Slavic “den’”) and khor-gar-gur-gar-gor (Abaev N. V., Ayupov N. G., 2009). This religious and philosophical conception was embodied in the name of the common Supreme Deity of the ancient Scythian-Arians, Iranians, Sogdians and “Turanic” peoples (i.e. Turkic-Mongolian and Ugro-finnish), including the Buryat-Mongols – Khormust- Tengri, one of the protagonists of the epic “Geser”, which incorporated mythopoetic and religious-cosmological traditions of the Turkic-Mongolian and Iranian-speaking ethnic groups as well as Tibetans, Tanguts and other peoples of Central and Inner Asia. The theonym “Khor” came to be incorporated into many ethnonyms of the peoples of the Sayan-Altai, and in particular, of the Trans-Sayans and Circum-Baikalia (Khakhassian metaethnonym Khoorai//Khongorai, Buryat-Mongolian ethnonyms Khongodor, Khori- Tumat, Khurhkhuud, Guran, Dagur, Hunnu “Hun-Gorai”//Khungar, as well as Sayan-Altaic Turkic and Mongolian ethnonyms “Uighur”, “Uryankh”, theonyms Kurbustu, Korbustan, Kairakan//Khairkhan///Kheeragan//Khaiyrakan, Scythian-Arian and Iranian theonyms Khormazd//Urmazde//Ahura-Mazda//Ormuzd etc. (Abaev, 2004: p.226-237). Considering the synergetic role and functions of the spiritual-cultural factors (in particular, Tengrism) in the process of self-regulation of complex systems, such as “nomadic” civilizations, it should be borne in mind that a high level of self-organization in “nomadic” societies is also sustained in the period of transition to the imperial forms of statehood, in which the aspiration for hard centralization around the supreme leader (kagan, khan, tzar) has gone dialectically hand in hand with the tendencies for self-regulation on the lower levels, which possessed communal forms of self-administration (Ayupov N. G., 2012). The present-day ethno-political situation in the world, characterized with growing instability, chaos, social perturbations, has made prominent the social-regulatory role of ideology. In this respect, the rediscovery of the ancient religious ideologies, which could undoubtedly secure a relative stability of society, maintaining its order, without resorting to violence, atrocities, state sanctions on the whole (Feldman, 2009). The ideological tasks in Central Asia and in the Turkic-Mongolian world have been vested in tengrianism. The rise of imperial statehood formations in Central Asia with the respective institutions of the supreme authorities and the formation of “tengrism” as predominantly a monotheistic ideology or having a tendency for monotheism and suppressing the original polytheistic intensions of the folk religion of the Turkic-Mongolian peoples, has been considered by us as cooperative, synergetic process, called into being not so much by external factors, as determined by the essential changes in the cultural- historical existence of traditional societies. The major criterion of civilization, including the nomadic ones is the existence of certain spirituality, extending beyond its primordiality (and by corollary its ethnicity), gaining in the process of development an institutionally formed interethnic, super-tribal and super-national character, inherent to such national-state (imperial) and world religions as tengrianism, which from the time immemorial, at least in the epoch of the Hunnu people (III BC) or even earlier, in the period of ancient Arian “nomadic” civilization at the beginning of the III century became widespread throughout the central part of Eurasia. Tibetan-speaking, Scythian, Ugro-finnish, Turkic and Mongolian peoples of Central Asia and Sayan-Altai like many other peoples of the world passed through all the known stages in their historical development. Making transition to civilization they formed state formations in different historical forms, multiple forms of economic systems, created Runic and many other forms of writing and underwent a transformation of the system of religious- mythological outlook, which led to the transition from the archaic, early forms of religion (animism, totemism, magic, “shamanism” to the forms, typical for the “nomadic” civilization. They include the centrality of “tengrian religion” as a system-forming element in the traditional outlook of the Turkic-Monglian peoples (Turk. Khan-Tigir, Tangara, Kudai-Deer, Tengri, Tengrikhan; Mong. Tenger, Bur.-Mong. Tengri – “Heaven”, “Heaven Deity”, “Lord”, “Supreme God-Father”) (Abaev N. V., 2004, p. 226 - 237; Abaeva L.L., 2004, p. 282-304). The ideology, corresponding to tengrian religion is habitually termed as “tengrism”, and we also accept this term as convention, being aware that no “isms” existed in the East at that time while what came to be known as “religious ideology” in the West was called “Teaching”, “Way”, “Law” etc. That is why, in the Russian language the name of the Tengrian religion, which was a dominant national-state religion of the Hunnu, Turkic peoples and Mongols, must be pronounced as “tengrianstvo”. Tengri was the State national god of the Göktürks, described as the "god of the Turks" (Türük Tängrisi). The Göktürk khans based their power on a mandate from Tengri. These rulers were generally accepted as the sons of Tengri who represented him on Earth. They wore titles such as tengrikut, kutluġ or kutalmysh, based on the belief that they attained the kut, the mighty spirit granted to these rulers by Tengri (http://en.wikipedia.org/wiki/Tengri). Tengri was the chief deity worshipped by the ruling class of the Central Asian steppe peoples in 6th to 9th centuries (Turkic peoples, Mongols
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